part 3

3. WOMEN AND PRAYERS

In traditional African life women play a significant role in the religious activities of society. One of the areas where this role is prominent, is in offering prayers for their families in particular and their communities in general. In many areas there were (and still are) women priests (priestesses); almost everywhere in Africa the mediums (who are so important in traditional medical practice) are nearly always women; those who experience spirit possession are in most cases also women. Traditional healing is a profession of both men and women and it is more often the women practitioners who handle children's and other women 5 medical needs. In this paper we have space for only a few prayers which illustrate how actively involved are the women in the spirituality of African Religion. The examples are cited out of my own book (54), so that there is no need to indicate the source each time.

A women's morning prayer runs: "Morning has risen; God, take away from us every pain, every ill, every mishap; God, let us come safely home" (55). [n this prayer the woman brings before God her family and hands it over to God, believing that He will keep away all evil. It is a Pygmy prayer.

A litany for a sick child is offered by women, addressing it specially to the departed members of the family who are thought to exercise healing power especially by conveying the request to God. It comes from the Aro of Sierra Leone. Mother prays: "0 spirits of the past, this little one I hold is my child; she is your child also, therefore, be gracious unto her". The other women chant: "She has come into a world of trouble: sickness is in the world, and cold and pain; the pain you knew, the sickness with which you were familiar". The mother prays on: "Let her sleep in peace, for there is healing in sleep. Let none among you be angry with me or with my child". The women take up their chanting: "Let her grow, let her become strong. Let her become full-grown. Then will she offer such a sacrifice to you that will delight your heart" (56). In this prayer we see how close the women feel to the spirit-world. They enter into it, they solicit help from it. The physical and spiritual world mingle here in a harmony of 'going' and 'coming'. The women depict here a deep sensitivity towards the invisible and spiritual realities.

A woman whose husband is away fighting in war, prays for his protection and safe return. She prays not just for him alone, but for others who are with him. Like all similar prayers, it is a on-sided prayer, favouring one side. It comes from the Banyarwanda. "Let him be saved with those who went with him! Let him stand firm with them. Let him return from the battle with them..." (57). In this way the women participate in fighting on the side of their husbands. The husbands would certainly feel encouraged to get this form of spiritual support from their wives.

Recognising that menstruation is intimately linked to the passing on of life, many African peoples perform a ceremony in Ghana, the Ashanti mother of the concerned girl prays that she may grow to full maturity and bear children. This is the wish of every mother for her children. "Nyankonpon Tweaduapon Nyame (God) upon whom men lean and do not fall, receive this wine and drink. Earth Goddess, whose day of worship is a Thursday, receive this wine and drink. Spirit of our ancestors, receive this wine and drink. This girl child whom God has given to me, today the Bara state has come upon her... Do not come and take her away, and do not have permitted her to menstruate only to die" (58).

In many parts of Africa it does not always rain enough. Rainmaking ceremonies are performed, at which sacrifices, offering and prayers are made to God, beseeching Him to give more rain or to let it rain. Here is one such prayer made by Maasai women (Kenya. and Tanzania). The woman leader intones one part, while other people present for the occasion sing or recite the other:

Leader: "We need herbs on the earth's back! "

Others: Hie! Wae! Almighty God.

Leader: "The father of Nasira has conquered, has conquered. "

Others: The highlands and also the lowlands of our vast country which belongs to thee, O God.

Leader: "May this be our year, ours in plenty (when you grant us rain!)

Others: "O messenger of Mbatian's son" (59).

This prayer is for the welfare of people, animals and nature at large, since all depend on water for their survival.

Women express gratitude to God, after childbirth. Then they know that life comes ultimately from Him and is sustained by Him. The following prayer is said by Pygmy women in a ceremony of dedicating a baby to God. The mother and father lift the baby towards the sky and pray: "To Thee, the Creator, to Thee, the Powerful, I offer this fresh bud, new fruit of the ancient tree. Thou art the Master, we thy children. To Thee, the Creator, to Thee, the Powerful: Khmvoum (God), Khmvoum, I offer this new plant" (60).

The sorrows of being childless go very deep in the wife. There are many prayers for help in such situations. From an affected woman of the Barundi, we feel with her the agony of her spirit, when she prays: "0 Imana (God) of Urundi, if only you would help me! 0 Imana of pity, Imana of my father's home, if only you would help me!... 0 Imana, if only you would give me a homestead and children! I prostrate myself before you, Imana of Urundi. I cry to you: Give me off-spring, give me as you give to others! Imana, what shall I do, where shall I go? I am in distress: where is there room for me? 0 Merciful, O Imana of mercy, help this once!" (61).

Death also brings with it its own sorrows and problems, and many prayers are offered in such times. The following prayer pours out desperation with the same forcefulness as the previous prayer: "My husband, you have abandoned me. My master is gone and will never return. I am lost. I have no hope. For you used to fetch water and collect firewood for me. You used, to clothe and feed me with good things... Where shall I go?" (62).

It is clear, that women both participate in the religious activities of society and make their own contributions for the spiritual welfare of their lives, their families and of society at large. The prayers are small window that opens into their spirituality which indeed is the spirituality of all human beings. As they share with God in the great mysteries of passing on life, so they share also in giving human life a spiritual orientation. They are truly flowers in the garden. They give life beauty, scent and seed.